Chinese
在内者，众生应一向乐。曼殊尸利！若苦受在内者，众生应一向苦。曼殊尸利！若不苦不乐受在内者，众生应一向痴。曼殊尸利！是故诸受不内不外、不东方不南方、不西方不北方、不下方不上方、不十方中可得。是故诸众生等皆似草木及壁，本性不生不灭故，彼是此寂静句。曼殊尸利！想是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！分别起想不如实生，空拳相似如焰自相，本性离故，彼是此种子句。曼殊尸利！行是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！不正思惟故而生于行，诸数已离无数过数，如芭蕉实。曼殊尸利！如芭蕉实毕竟自无，以不可得、本性不生。如是如是。曼殊尸利！诸法本性自离，名已离故，彼是此种子句。曼殊尸利！识是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！识如幻相不生不出，空无相、无自性、无状貌如虚空，以五指托画故，彼是此种子句。曼殊尸利！色是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！不生诸色故。曼殊尸利！如影虽见而无所有。如是如是。曼殊尸利！诸色虽见而无所有，唯迷惑眼、唯 现代汉语译本：如果感受存在于内在，众生应该总是快乐。曼殊尸利（Manjushri，文殊菩萨）！如果痛苦的感受存在于内在，众生应该总是痛苦。曼殊尸利（Manjushri，文殊菩萨）！如果不苦不乐的感受存在于内在，众生应该总是愚痴。曼殊尸利（Manjushri，文殊菩萨）！因此，这些感受既不在内也不在外，不在东方也不在南方，不在西方也不在北方，不在下方也不在上方，在十方之中都不可得。因此，所有众生都像草木和墙壁一样，本性不生不灭，这就是寂静之句。曼殊尸利（Manjushri，文殊菩萨）！想是种子句。 曼殊尸利（Manjushri，文殊菩萨）说：‘世尊！什么因缘是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！分别产生想，不如实而生，像空拳一样，像火焰的自相一样，本性是远离的，这就是种子句。曼殊尸利（Manjushri，文殊菩萨）！行是种子句。’ 曼殊尸利（Manjushri，文殊菩萨）说：‘世尊！什么因缘是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！由于不正思惟而产生行，诸数已经远离无数过数，像芭蕉的果实一样。曼殊尸利（Manjushri，文殊菩萨）！像芭蕉的果实一样，毕竟是空的，因为不可得，本性不生。就是这样，就是这样。曼殊尸利（Manjushri，文殊菩萨）！诸法的本性是远离的，名字已经远离，这就是种子句。曼殊尸利（Manjushri，文殊菩萨）！识是种子句。’ 曼殊尸利（Manjushri，文殊菩萨）说：‘世尊！什么因缘是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！识像幻象一样，不生不出，空无相、无自性、无状貌，像虚空一样，因为用五指托画的缘故，这就是种子句。曼殊尸利（Manjushri，文殊菩萨）！色是种子句。’ 曼殊尸利（Manjushri，文殊菩萨）说：‘世尊！什么因缘是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！因为不生诸色。曼殊尸利（Manjushri，文殊菩萨）！像影子一样，虽然看见了，但什么也没有。就是这样，就是这样。曼殊尸利（Manjushri，文殊菩萨）！诸色虽然看见了，但什么也没有，只是迷惑了眼睛，只是……’
English
English version: If feeling were internal, beings should always be happy. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! If painful feeling were internal, beings should always be in pain. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! If neither painful nor pleasant feeling were internal, beings should always be deluded. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Therefore, these feelings are neither internal nor external, neither in the east nor in the south, neither in the west nor in the north, neither below nor above, and cannot be found in the ten directions. Therefore, all beings are like grass and trees and walls, their inherent nature is neither arising nor ceasing, hence, this is the sentence of quiescence. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Conception is the seed-sentence. Manjushri (文殊菩萨, Bodhisattva of Wisdom) said: 'World-Honored One! What cause is the seed-sentence?' The Buddha said: 'Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Discriminatory arising of conception is not truly born, similar to an empty fist, like the self-nature of a flame, because its inherent nature is detached, hence, this is the seed-sentence. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Volition is the seed-sentence.' Manjushri (文殊菩萨, Bodhisattva of Wisdom) said: 'World-Honored One! What cause is the seed-sentence?' The Buddha said: 'Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Due to improper thinking, volition arises, the numbers have departed from countless excessive numbers, like the fruit of a banana tree. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Like the fruit of a banana tree, it is ultimately non-existent, because it is unattainable, its inherent nature is unborn. Thus, thus. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! The inherent nature of all dharmas is detached, the name has already departed, hence, this is the seed-sentence. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Consciousness is the seed-sentence.' Manjushri (文殊菩萨, Bodhisattva of Wisdom) said: 'World-Honored One! What cause is the seed-sentence?' The Buddha said: 'Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Consciousness is like an illusion, neither arising nor emerging, empty, without characteristics, without self-nature, without form, like empty space, because it is supported and drawn by five fingers, hence, this is the seed-sentence. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Form is the seed-sentence.' Manjushri (文殊菩萨, Bodhisattva of Wisdom) said: 'World-Honored One! What cause is the seed-sentence?' The Buddha said: 'Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Because forms do not arise. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Like a shadow, although seen, it is without substance. Thus, thus. Manjushri (文殊菩萨, Bodhisattva of Wisdom)! Although forms are seen, they are without substance, only deceiving the eyes, only...' --------------------------------------------------------------------------------
Chinese
迷惑心，虚妄不实法故，彼是此种子句。曼殊尸利！声是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸法无种种无种种相。曼殊尸利！诸声无二，所有语道亦如山鸣响故，彼是此种子句。曼殊尸利！香是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸法不嗅，本性顽钝等于虚空，鼻香嗅者不可得故，彼是此种子句。曼殊尸利！味是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！味界即不可思，味不可识远离于识，本来自性离故，彼是此种子句。曼殊尸利！触是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸法不可触着，如虚空离故、善坏身故、触不起作故、触自离故，彼是此种子句。曼殊尸利！法是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸法无心离心，自性不成、离名离相，如法界本性故，彼是此种子句。曼殊尸利！地是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸法无坚无软、虚妄和合，人以为坚，彼是此种子句。曼殊尸利！水是种子句。 现代汉语译本：‘迷惑心’，因为是虚妄不实的法，所以它是种子句。曼殊尸利（Manjushri，文殊菩萨）！声音是种子句。 曼殊尸利（Manjushri，文殊菩萨）问：‘世尊！什么因是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！诸法没有种种，也没有种种相。曼殊尸利（Manjushri，文殊菩萨）！诸声没有二元性，所有语言之道也像山谷的回响一样，所以它是种子句。曼殊尸利（Manjushri，文殊菩萨）！香是种子句。’ 曼殊尸利（Manjushri，文殊菩萨）问：‘世尊！什么因是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！诸法不可嗅闻，其本性顽钝，等同于虚空，鼻和香的嗅闻者都不可得，所以它是种子句。曼殊尸利（Manjushri，文殊菩萨）！味是种子句。’ 曼殊尸利（Manjushri，文殊菩萨）问：‘世尊！什么因是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！味界是不可思议的，味不可被识别，远离于识，其本来自性就是分离的，所以它是种子句。曼殊尸利（Manjushri，文殊菩萨）！触是种子句。’ 曼殊尸利（Manjushri，文殊菩萨）问：‘世尊！什么因是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！诸法不可触摸执着，如同虚空般分离，善于坏灭身体，触既不生起也不造作，触自身就是分离的，所以它是种子句。曼殊尸利（Manjushri，文殊菩萨）！法是种子句。’ 曼殊尸利（Manjushri，文殊菩萨）问：‘世尊！什么因是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！诸法没有心，远离心，自性不能成立，远离名称和相状，如同法界的本性一样，所以它是种子句。曼殊尸利（Manjushri，文殊菩萨）！地是种子句。’ 曼殊尸利（Manjushri，文殊菩萨）问：‘世尊！什么因是种子句？’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！诸法没有坚硬也没有柔软，是虚妄的和合，人们认为它是坚硬的，所以它是种子句。曼殊尸利（Manjushri，文殊菩萨）！水是种子句。
English
English version: 'Deluded mind,' because it is a false and unreal dharma, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Sound is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas have no variety and no various characteristics. Manjushri (Manjushri, the Bodhisattva of Wisdom)! All sounds are non-dual, and all paths of speech are like echoes in the mountains, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Smell is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas cannot be smelled, their inherent nature is dull, equal to space, and the nose and the smeller of smell are unobtainable, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Taste is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! The realm of taste is inconceivable, taste cannot be recognized, it is far from consciousness, and its inherent nature is separate, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Touch is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas cannot be touched or clung to, like space they are separate, good at destroying the body, touch neither arises nor creates, touch itself is separate, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Dharma is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas have no mind, are separate from mind, their inherent nature cannot be established, they are separate from name and form, like the inherent nature of the dharma realm, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Earth is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas are neither hard nor soft, they are a false combination, people consider it to be hard, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Water is a seed syllable.' -------------------------------------------------------------------------------- ” 曼殊尸利言：“世尊！何因是种子句？”
Chinese
佛言：“曼殊尸利！诸法无湿无杂无腻，如炎网故，彼是此种子句。曼殊尸利！火是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸法无暖无热，其已舍离，自性寂静无实无生，以颠倒分别故，彼是此种子句。曼殊尸利！风是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸法无著无碍、无急行无自性，风道已过不吹动故，彼是此种子句。曼殊尸利！佛是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸法不作觉者，不觉、不随顺觉、不等觉，以觉离故，彼是此种子句。曼殊尸利！法是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸法不断不破、离断离破，无名无相、离名离相，亦无自性，语道已过故，彼是此种子句。曼殊尸利！僧是鸡罗句。” 曼殊尸利言：“世尊！何因是鸡罗句？” 佛言：“曼殊尸利！不住圣众如法界际，持戒破戒平等故、定乱平等故、智无智平等故、解脱烦恼平等故，于诸法中无所安住，以处非处不可得故，彼是此鸡罗句。曼殊尸利！诸法境界 现代汉语译本 曼殊室利（Manjushri，文殊菩萨）问：‘世尊！什么因是种子句？’ 佛说：‘曼殊室利！诸法没有湿润、没有混杂、没有粘腻，如同火焰之网，因此，那是种子句。曼殊室利！火是种子句。’ 曼殊室利问：‘世尊！什么因是种子句？’ 佛说：‘曼殊室利！诸法没有温暖、没有热度，已经舍离，自性寂静，无实无生，因为颠倒分别的缘故，那是种子句。曼殊室利！风是种子句。’ 曼殊室利问：‘世尊！什么因是种子句？’ 佛说：‘曼殊室利！诸法没有执著、没有障碍，没有急速运行，没有自性，风的道路已经过去，不再吹动，因此，那是种子句。曼殊室利！佛是种子句。’ 曼殊室利问：‘世尊！什么因是种子句？’ 佛说：‘曼殊室利！诸法不作为觉悟者，不觉悟、不随顺觉悟、不平等觉悟，因为觉悟已经远离，因此，那是种子句。曼殊室利！法是种子句。’ 曼殊室利问：‘世尊！什么因是种子句？’ 佛说：‘曼殊室利！诸法不断不破、远离断裂远离破灭，没有名称没有相状、远离名称远离相状，也没有自性，语言的道路已经过去，因此，那是种子句。曼殊室利！僧是鸡罗句。’ 曼殊室利问：‘世尊！什么因是鸡罗句？’ 佛说：‘曼殊室利！不住于圣众，如同法界边际，持戒和破戒平等、禅定和散乱平等、智慧和无智平等、解脱和烦恼平等，在诸法中无所安住，因为处与非处不可得，因此，那是鸡罗句。曼殊室利！诸法境界’
English
English version Manjushri (Manjushri, Bodhisattva of Wisdom) said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas are without wetness, without mixture, without stickiness, like a net of flames, therefore, that is the seed-syllable. Manjushri! Fire is the seed-syllable.' Manjushri said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas are without warmth, without heat, having already abandoned, their self-nature is tranquil, without reality, without arising, because of inverted discrimination, that is the seed-syllable. Manjushri! Wind is the seed-syllable.' Manjushri said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas are without attachment, without obstruction, without rapid movement, without self-nature, the path of the wind has passed, no longer blowing, therefore, that is the seed-syllable. Manjushri! Buddha is the seed-syllable.' Manjushri said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas do not act as an Awakened One, not awakened, not following awakening, not unequally awakened, because awakening has departed, therefore, that is the seed-syllable. Manjushri! Dharma is the seed-syllable.' Manjushri said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas are not cut, not broken, separated from cutting, separated from breaking, without name, without form, separated from name, separated from form, also without self-nature, the path of language has passed, therefore, that is the seed-syllable. Manjushri! Sangha is the Kilaya-syllable.' Manjushri said: 'World Honored One! What cause is the Kilaya-syllable?' The Buddha said: 'Manjushri! Not abiding in the holy assembly, like the boundary of the Dharma-realm, upholding precepts and breaking precepts are equal, samadhi and distraction are equal, wisdom and non-wisdom are equal, liberation and affliction are equal, in all dharmas there is nothing to abide in, because place and non-place are unattainable, therefore, that is the Kilaya-syllable. Manjushri! The realm of all dharmas' -------------------------------------------------------------------------------- 是鸡罗句。” 曼殊尸利言：“世尊！何因是鸡罗句？”